Background
Ashoka after ascending the throne, started making lavish
donations to all religious establishments of the time.
Sri Lankan chronical Dipavamsa mentions in
Chapter VII (translated by Herman Oldenberg), that in one day Ashoka expended
four lacs thus- one in honour of Cetiyas, another for preaching the Dhamma, one
for the requirement of the sick and one to Sangha.
The chronical further mentions the effect of such
donations:
‘Infidels, sixty thousand in numbers, seeing this gain
and these great honours, furtively attached themselves (to the Sangha)’.
Joining of imposters and unsocial elements was
resented by real monks and they did not participate in Uposatha ceremonies for
years.
Ashoka deputed his minister to visit and set the
ceremony process in order. The minister asked the (real) monks to join the
ceremony. They refused to do so because of imposters. The overzealous minister
ended up by beheading real monks instead. Ashoka called for a meeting with
senior monk Mogalliputta Tissa for finding ways to purge the Sangha.
The Council and its outcome
The meeting was held in 17th year of
Ashokan reign. Considering his ascension to the throne around c. 268 BCE,
Ashoka may have been in his late 40s. He was mature enough to understand and dedicate
himself to Buddhist teachings.
King Ashoka with the help of Mogalliputta Tissa, expelled
thousands of imposters and fake monks after identification. A thousand monks
fully versed in Tripitaka were picked up for the council which lasted
for nine months.
Sanctity and discipline were restored in Sangha.
The 8th century
Buddhist pilgrim I-Tsing narrates a parable about Ashoka and the Sangha( in his book A record of the Buddhist Religion as Practiced in India and Malay Archipelago, translated by Takasuku J. published in 1896 by Oxford University press). According to this story, king Bimbisara once saw in a dream 18 fragments
of a cloth and a gold stick. Frightened Bimbisara rushed to seek clarification from Buddha about this dream. Buddha interpreted the dream to
mean that his philosophy would be divided into 18 schools after his death, and
predicted that a king called Ashoka would unite these schools more than a hundred
years later. Buddha said: O
king, you need not be afraid!
Even if partially, the third council endorses the
parable!
(I-Tsing, A record of the Buddhist Religion as
Practiced in India and Malay Archipelago, Trans by Takasuku J. 1896 Oxford).
Tissa compiled a book Kathavatthu which
clarified queries of the opponents and resolved many disputes. The
doctrinal clarifications in Kathavatthu convincingly
refuted heretical views and reaffirmed orthodoxy. Therefore, it became an
important part of Abhidhamma Pitaka.
The council helped in unifying Sangha and in
strengthening discipline. This also helped in future growth of Buddhism in
steady and uniform fashion.
Buddhist Missionaries
Another important decision was to start missionary
activity on a large scale which had full support of King Ashoka. Nine
missionary groups were formed and sent to various regions within and outside of
Ashokan empire.
Notable group amongst the nine group was headed by
Ashoka’s son Mahindra which went to Sri Lanka. The work done by Mahindra and his
sister Sanghamitta, who joined him later, is still visible in Sri Lanka.
Based on impact of various missionary groups ranking has been done as under. Of course a disclaimer here would be in order.
Disclaimer
This ranking and assessment of Emperor Ashoka's missions is presented solely as an academic exercise for the purpose of comparative historical analysis. It is based on interpretations of historical records concerning the spread, establishment, and long-term presence of Buddhism in different regions. The rankings reflect subjective judgments on perceived historical impact and do not imply any inherent superiority or inferiority of the missionaries themselves, their dedication, or the spiritual value of their work. This analysis casts no aspersion whatsoever on any member of these revered missionary groups.
Ranked Missions of Emperor Ashoka
1. Mahinda - Tamraparni (Sri Lanka):
Long-Term Influence: Sri Lanka became, and remains, one of the most vital centres of Theravada Buddhism globally. It is renowned for preserving the Pali Canon and sustaining an unbroken, strong monastic tradition (the Sangha) for over two millennia.
Cultural Significance: Buddhism is inextricably woven into the fabric of Sri Lankan identity. It profoundly shapes the island's culture, art, social structures, political landscape, and spiritual life.
2. Sona & Uttara - Suvarnabhumi (Lower Myanmar & Thailand):
Cultural Significance: These regions produced magnificent Buddhist architecture (e.g., Bagan in Myanmar) and have nurtured vibrant monastic traditions that continue to profoundly influence all aspects of life, from rural villages to urban centres.
3. Mahadhammarakhita - Maharashtra (West India)
Cultural Significance: The Ajanta and Ellora caves are UNESCO World Heritage Sites, representing pinnacle achievements in Buddhist art and architecture, attracting global admiration and study.
4. Majjhima - Himvanta (Himalayan Regions: Nepal, Bhutan,
Sikkim)
Cultural Significance: These regions are renowned for their rich Buddhist heritage, including iconic monasteries, stupas (like Boudhanath in Nepal), and unique practices. They exhibit a distinctive syncretic blend of Mahayana, Vajrayana, and indigenous traditions.
5. Rakkhita - Vanavasi (Karnataka, South India)
Long-Term Influence: The direct influence of Buddhism as a major religion in this specific region declined significantly over the centuries, overshadowed by the resurgence of other faiths.
Cultural Significance: While Buddhism did not endure as a dominant religion here, its early impact is visible in archaeological remains, such as cave temples and inscriptions. It contributed to the region's artistic development, particularly in rock-cut architecture.
6. Majjhantika (Madhyantika) - Kashmir & Gandhara (Afghanistan,
Pakistan)
Cultural Significance: The Greco-Buddhist art of Gandhara revolutionized the depiction of the Buddha and had a profound influence on Buddhist art across Asia. It stands as a major cultural achievement and conduit for transmission.
7. Dhammarakhita (Yonadhammarakhita) - Apparantika (Gujarat and Sindh)
Long-Term Influence: Buddhist influence in this region diminished considerably, particularly after the advent of Islam. Traces of its past presence are now largely archaeological.
Cultural Significance: The early Buddhist communities contributed to the cultural landscape, though this impact lessened over time. Remnants of stupas and monasteries serve as historical witnesses.
8. Maharakkhita - Yona (Greek Territories - Bactria/Afghanistan)
Long-Term Influence: Sustained Buddhist influence in these areas waned significantly, primarily due to the later spread of Islam. The distinct Greco-Buddhist cultural synthesis did not survive as a living tradition in the region.
Cultural Significance: The Greco-Buddhist fusion produced iconic artistic representations of the Buddha (e.g., in human form with Hellenistic features) that were widely adopted and influenced Buddhist art throughout Asia, leaving an enduring artistic legacy.
9. Mahadeva - Mahishamaṇḍala (Mysore, Karnataka)
Cultural Significance: Evidence of Buddhism in this region is now primarily archaeological. Scattered sites and remnants bear witness to the early, but ultimately limited, spread of Buddhism in this area of South India.
Records and Memorials of Missions
King Ashoka did keep records of the Buddhist missionaries he dispatched, especially during and after the Third Buddhist Council (c. 250 BCE). Ashoka's inscriptions provide significant information about his efforts to spread Buddhism both within and outside India. While specific, detailed records of each missionary’s work may not survive, Mahinda and Sanghamitta missions to Sri Lanka are among the most successful and documented, as they were Ashoka’s own son and daughter.
The Rock and Pillar inscriptions do not list every missionary activities individually but emphasize his role in promoting Buddhism across his empire and neighbouring regions. For example Rock Edict XIII famously mentions his efforts to send emissaries to regions as far as Greece, Egypt, and Sri Lanka. However, detailed accounts of specific missionary work are sparse.
Stupas were commonly built to honour monks and spiritual leaders, and in many cases, missionaries as well. Some stupas may have been erected in regions where the missionaries were active. For example, in Sri Lanka, there are several monuments and stupas related to Mahindra's and Sanghamitta missionary work:
Thuparama Stupa: This is believed to be the first stupa built in Sri Lanka after Mahinda's arrival. It is said to contain a relic of the Buddha (his collarbone), brought by Mahinda.
Mihintale: The site where Mahinda first met King Devanampiya Tissa and introduced Buddhism to the island. Mihintale is considered the "cradle of Buddhism" in Sri Lanka, and it features numerous stupas and caves where Mahinda and his followers resided.
Anuradhapura: This ancient capital of Sri Lanka became a significant Buddhist centre with monuments honouring both Mahinda and Sanghamitta.
In many other regions where Buddhist missionaries were active (e.g., Karnataka, Gujarat, Kashmir), there is evidence of stupas, monasteries, and other Buddhist structures, but it is not always clear whether these were built specifically to honour the missionaries themselves. Often, stupas were constructed for the purpose of housing relics of the Buddha or significant senior monks rather than as memorials to specific individuals of the missionaries.
Gandhara (in modern-day Afghanistan and Pakistan), where Majjhantika led the mission, became a major centre for Greco-Buddhist culture. Stupas and monastic sites, such as in Taxila and Takht-i-Bahi, were not explicitly built as memorials to missionary monks. They however symbolize the flourishing of Buddhism in the region, which missionaries like Majjhantika helped foster.
In Maharashtra, the Ajanta, Ellora and Karla caves stand as significant remnants of Buddhist monastic life, likely owing to the influence of Mahadhammarakhita's mission. These monumental rock-cut caves, which date from the 2nd century BCE onwards, were used by monks and might also serve as tributes to the missionaries’ work.
Meeting of the monks in progress |
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